Psalms 54:6 — Word Study
WLCבִּנְדָבָ֥ה אֶזְבְּחָה־ לָּ֑ךְ א֤וֹדֶה שִּׁמְךָ֖ יְהוָ֣ה כִּי־ טֽוֹב׃
BSAbeholdhinnêh Godʼĕlôhîym to helpʻâzar LordʼĂdônây [Adonay, the sovereign Master] to supportçâmak soulnephesh
| Greek | English | Parsing |
|---|---|---|
| בִּנְדָבָ֥ה | in voluntariness | Preposition, noun common feminine singular absolute |
| אֶזְבְּחָה־ | I will sacrifice | Verb, Qal, infinitive construct first person common singular |
| לָּ֑ךְ | to you | Preposition, suffix |
| א֤וֹדֶה | I will give thanks to | Verb, Hiphil, imperfect first person common singular |
| שִּׁמְךָ֖ | name your | Noun common masculine singular construct, suffix |
| יְהוָ֣ה | O Yahweh | Noun proper |
| כִּי־ | for | Particle |
| טֽוֹב׃ | [it is] good | Verb, Qal, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Freely I will sacrifice to You; I will praise Your name, O LORD, for it is good. |
| KJV | I will freely sacrifice unto thee: I will praise thy name, O LORD; for it is good. |
| ASV | With a freewill-offering will I sacrifice unto thee: I will give thanks unto thy name, O Jehovah, for it is good. |
| YLT | With a free will-offering I sacrifice to Thee, I thank Thy name, O Jehovah, for [it is] good, |
| WEB | With a free will offering, I will sacrifice to you. I will give thanks to your name, Yahweh, for it is good. |
| BBE | Freely will I make my offerings to you; I will give praise to your name, O Lord, for it is good. |
Translations agree on the meaning of the verse, emphasizing the psalmist's commitment to offer a freewill sacrifice and praise the goodness of the LORD.
The sentence has a main clause and two subordinate phrases, indicating both the action of sacrifice and the reason for praise.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָזַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 54:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Psalm of Praise and Thanksgivinggenerated
Psalm 54:6 is a declaration of the psalmist's intention to offer sacrifices to God freely, emphasizing gratitude and recognition of God's goodness. This verse is part of a larger context where the psalmist seeks divine assistance and expresses confidence in God's faithfulness, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 66:13–16 | I will enter Your house with burnt offerings; I will fulfill my vows to You— |
| 2 | Psalm 107:22 | Let them offer sacrifices of thanksgiving and declare His works with rejoicing. |
| 3 | Psalm 116:17 | I will offer to You a sacrifice of thanksgiving and call on the name of the LORD. |
| 4 | Deuteronomy 12:6–7 | To that place you are to bring your burnt offerings and sacrifices, your tithes and heave offerings, your vow offerings and freewill offerings, as well as the firstborn of your herds and flocks. |
| 5 | Psalm 7:17 | I will thank the LORD for His righteousness and sing praise to the name of the LORD Most High. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — בִּנְדָבָ֥ה, bin.da.Vahgenerated
The word בִּנְדָבָ֥ה (ndabah) signifies voluntariness or a freewill offering. It describes actions taken out of a willing heart, especially in religious contexts, where offerings are given freely rather than out of obligation.
This term is often associated with the idea of spontaneous gifts, indicating a generous spirit. The parsing as a noun in the feminine singular suggests its use in a broader sense of voluntary contributions, particularly in sacrificial practices.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations agree on the meaning of the verse, emphasizing the psalmist's commitment to offer a freewill sacrifice and praise the goodness of the LORD.
Sentence Structuregenerated
The verse is structured around two finite verbs: אֶזְבְּחָה ('ezbechah, I will sacrifice) and א֤וֹדֶה ('odeh, I will give thanks). The first verb governs the action of sacrifice, while the second indicates gratitude.
The order emphasizes the psalmist's intention to sacrifice before praising, highlighting the relationship between the act of offering and the expression of thanks.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word בִּנְדָבָ֥ה is translated with the Greek word θεὸς (theos), which can denote a divine or godly quality. This choice may reflect an interpretation of the offering as not just a physical act but as an expression of divine acknowledgment.
The translation choices in the Septuagint indicate a broader understanding of the sacrificial act, aligning it with the divine nature of gratitude and worship.
In plain words — the whole versegenerated
Psalm 54:6 expresses the psalmist's desire to offer a sacrifice freely to God and to praise His name for His goodness. This reflects a heart of gratitude and acknowledgment of God's faithfulness.
Frequently Asked Questionsgenerated
To sacrifice freely means to offer something willingly, without compulsion, reflecting a generous spirit and gratitude towards God.
Praising God's name is important because it acknowledges His character, power, and goodness, reinforcing the relationship between the believer and God.
This verse connects to the theme of thanksgiving by emphasizing the psalmist's intention to express gratitude through both sacrifice and praise, recognizing God's goodness.
Using the name 'Yahweh' signifies a personal and covenantal relationship with God, highlighting His eternal nature and faithfulness.
Reflection Questionsgenerated
- What are some ways I can express my gratitude to God in my daily life?
- How does understanding the concept of freewill offerings change my perspective on giving?
- In what situations have I experienced God's goodness that I can praise Him for?
- How can I cultivate a heart of generosity and willingness in my service to God?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, discussing the nature of freewill sacrifices and their significance in worship.
For next there follows: I will sacrifice unto You freely. The sacrifices of the Law, which consisted of whole burnt-offerings and oblations of goats and of bulls, did not involve an expression of free will,Early Church Fathers on Psalms 54 →
"Voluntarily I will sacrifice to You" [Psalms 54:6]. Who can even understand this good thing of the heart, at another's speaking thereof,Early Church Fathers on Psalms 54 →
For among them (the Egyptians) these offices, which we are taught to render to the Lord at separate hours and at intervals of time with a reminder from the convener,Early Church Fathers on Psalms 54 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 54:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will freely sacrifice unto thee,.... Not legal sacrifices; no, nor freewill offerings the law gives directions about, though the allusion is to them; but the freewill offerings of his mouth, Psalms
Read John Gill on Psalms 54 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will freely sacrifice unto thee: I will praise thy name, O LORD; for it is good. I will freely sacrifice unto thee.
Read Robert Jamieson on Psalms 54 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFreely sacrifice; not by constraint, as many do, because they are obliged to it, and cannot neglect it without shame and inconvenience to themselves; but with a willing and cheerful mind, which thou lovest in and above all sacrifices. It; either thy name; or rather, to praise thy name; is good, i.e. an act of justice, and piety, and gratitude.
Read Matthew Poole on Psalms 54 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 54:6 I will freely sacrifice unto thee: I will praise thy name, O LORD; for [it is] good.Ver. 6. I will freely sacrifice unto thee] Or, liberally; not with an ill will and pinchingly. The Arabic rendereth it, Laudabo te obediens. Praise is the best sacrifice, and obedience is the best praise. I will praise thy name, O Lord; for it is good] Thy name is good, and it is a good thing to praise it; for thereby men do thee right, help thee to thine own, secure to themselves former favours, and procure future.
Read John Trapp on Psalms 54 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) I will freely sacrifice.—Better, I will offer a willing (or freewill) sacrifice.For it is good.—Comp. Psalms 52:9.
Read Charles John Ellicott on Psalms 54 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. I will freely sacrifice unto thee] Or, I will sacrifice nobly unto thee. Not only with a willing mind, but with a liberal hand will I bring sacrifice unto thee. For it is good] Thy name is good; it is descriptive of thy nature; full of goodness and mercy to man. And it is good to be employed in such a work: whoever worships thee in sincerity is sure to be a gainer. To him who orders his conversation aright, thou dost show thy salvation.
Read AdamClarke on Psalms 54 →CambridgeThe Cambridge Bible for Schools and Colleges6. I will freely sacrifice unto thee] Or, With a free will I will sacrifice unto thee. So the LXX and Jer. R.V., with a freewill offering. But cp. Numbers 15:3, “a burnt offering or sacrifice, to accomplish a vow, or of freewill, or in your set feasts.” I will praise thy name, O Lord] R.V., I will give thanks unto thy name. Cp. Psalms 52:9. Lord, i.e. Jehovah, appears here, contrary to the general usage of the book. It may have been retained, or restored, in a familiar formula. For it, viz. Thy name, is good. Cp. Psalms 52:9, and Psalms 54:1.
Read Cambridge on Psalms 54 →Albert Barnes1798–1870Barnes' Notes on the BibleI will freely sacrifice unto thee - The Hebrew words rendered “freely,” mean with “willingness, voluntariness, spontaneousness.” The idea is, that he would do it of a free or willing mind; without
Read Albert Barnes on Psalms 54 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Freely I will sacrifice to You; I will praise Your name, O LORD, for it is good.
With a free will offering, I will sacrifice to you. I will give thanks to your name, Yahweh, for it is good.
Freely I will sacrifice to You; I will praise Your name, O LORD, for it is good.
With a freewill offering I will sacrifice to you! I will give thanks to your name, O Lord, for it is good!
Tyndale line
I will freely sacrifice unto thee: I will praise thy name, O LORD; for it is good.
With a freewill-offering will I sacrifice unto thee: I will give thanks unto thy name, O Jehovah, for it is good.
With a freewill offering will I sacrifice unto thee: I will give thanks unto thy name, O LORD, for it is good.
I will freely sacrifice to thee: I will praise thy name, O LORD; for it is good.
Then I will sacrifice freely vnto thee: I wil praise thy Name, O Lord, because it is good.
Strictly literal
I will freely sacrifice unto thee; I will praise thy name, O Jehovah, because it is good.
With a free will-offering I sacrifice to Thee, I thank Thy name, O Jehovah, for [it is] good,
I sacrifice to You with a free-will offering, || I thank Your Name, O YHWH, for [it is] good,
(54:8) I will liberally sacrifice unto thee: I will give thanks unto thy name, O Lord; for it is good.
I will sacrifice to you with a freewill offering; I will give thanks to your name, Yahweh, for it is good.
From the Latin
Fear and trembling are come upon me: and darkness hath covered me.
Simplified
I will happily offer a sacrifice to you; I will praise the kind of person you are, Lord, for you are good.
Freely will I make my offerings to you; I will give praise to your name, O Lord, for it is good.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text presents the verse as בִּנְדָבָ֥ה אֶזְבְּחָה־ לָּ֑ךְ א֤וֹדֶה שִּׁמְךָ֖ יְהוָ֣ה כִּי־ טֽוֹב׃, which aligns closely with the Septuagint, where 7 of the 8 words correspond directly. The Dead Sea Scrolls fragment shows partial agreement, with some words restored by an editor.
בִּנְדָבָ֥ה אֶזְבְּחָה־ לָּ֑ךְ א֤וֹדֶה שִּׁמְךָ֖ יְהוָ֣ה כִּי־ טֽוֹב׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[הנה] [אלהים] [עזר] [ל׳י] אדני בסמכי [נפש׳י]
7 words of the verse are on this fragment — 2 partly restored, 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 54:6
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
נְדָבָה (ndabah) refers to the concept of voluntariness or a freewill offering. It is derived from a root meaning spontaneity and can denote an abundant gift or offering given freely and willingly. The term is primarily associated with voluntary contributions in religious contexts.
נְדָבָה n.f. voluntariness, freewill offering
base
H5071 נְדָבָה voluntariness, freewill offering
5071 ndabah ned-aw-baw'
from 5068; properly (abstractly) spontaneity, or
(adjectively) spontaneous; also (concretely) a spontaneous or
(by inference, in plural) abundant gift:--free(-will)
offering, freely, plentiful, voluntary(-ily, offering),
willing(-ly), offering).
see HEBREW for 05068
נְדָבָה (ne.da.vah) — voluntariness.
1) voluntariness, free-will offering
1a) voluntariness
1b) freewill, voluntary, offering
HR/Ncfsa — Preposition · noun common feminine singular absoluteHR/Ncfsa
The Hebrew word זָבַח (zavach) is a primitive root meaning to slaughter, particularly in the context of sacrifice. It encompasses various forms of slaughter, including for eating and divine judgment, and is used in both the Qal and Piel stems. The entries highlight its significance in sacrificial practices, but do not present any notable disagreements among lexicons.
זָבַח 134 vb. slaughter for sacrifice
Qal 112
slaughter for sacrifice
slaughter for eating
slaughter for divine judgment
Pi. 22 sacrifice
base
H2076 זָבַח slaughter for sacrifice .. slaughter for sacrifice
. slaughter for eating
. slaughter for divine judgment
. sacrifice
2076 zabach zaw-bakh'
a primitive root; to slaughter an animal (usually in
sacrifice):--kill, offer, (do) sacrifice, slay.
זָבַח (za.vach) — to sacrifice.
1) to slaughter, kill, sacrifice, slaughter for sacrifice
1a) (Qal)
1a1) to slaughter for sacrifice
1a2) to slaughter for eating
1a3) to slaughter in divine judgment
1b) (Piel) to sacrifice, offer sacrifice
Aramaic equivalent: de.vach (דְּבַח "to sacrifice" H1684)
HVqc1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
sak'-ri-fis, sak'-ri-fiz:
IN THE OLD TESTAMENT
I. TERMS AND DEFINITIONS
II. ORIGIN AND NATURE OF SACRIFICES
1. Theory of a Divine Revelation
2. Theories of a Human Origin
(1) The Gift-Theory
(2) The Magic Theory
(3) The Table-Bond Theory
(4) The Sacramental Communion Theory
(5) The Homage Theory
(6) The Piacular Theory
(7) Originating Religious Instincts
III. CLASSIFICATION OF SACRIFICES
1. Maimonides
2. W.R. Smith and Others
3. Oehler
4. Paterson and Others
5. H.M. Wiener
IV. SACRIFICES IN THE PRE-MOSAIC AGE
1. In Egypt
2. In Babylonia
3. Nomads and Tribes of Arabia and Syria
4. The Offerings of Cain and Abel
5. Of Noah
6. Of Abraham
7. Of Job
8. Of Isaac
9. Of Jacob
10. Of Israel in Egypt
11. Of Jethro
12. Summary and Conclusions
V. THE MOSAIC SACRIFICIAL SYSTEM
1. The Covenant Sacrifice
2. The Common Altars
3. The Consecration of Aaron and His Sons
4. Sacrifices before the Golden Calf
Sacrifice
The offering up of sacrifices is to be regarded as a divine institution. It did not originate with man. God himself appointed it as the mode in which acceptable worship was to be offered to him by guilty man. The language and the idea of sacrifice pervade the whole Bible.
Sacrifices were offered in the ante-diluvian age. The Lord clothed Adam and Eve with the skins of animals, which in all probability had been offered in sacrifice (Gen. 3:21). Abel offered a sacrifice “of the firstlings of his flock” (4:4; Heb. 11:4). A distinction also was made between clean and unclean animals, which there is every reason to believe had reference to the offering up of sacrifices (Gen. 7:2, 8), because animals were not given to man as…
The peculiar features of each kind of sacrifice are referred to under their respective heads. I. (A) ORIGIN OF SACRIFICE. --The universal prevalence of sacrifice shows it to have been primeval, and deeply rooted in the instincts of humanity. Whether it was first enjoined by an external command, or whether it was based on that sense of sin and lost communion with God which is stamped by his hand on the heart of man, is a historical question which cannot be determined. (B) ANTE-MOSAIC HISTORY OF SACRIFICE. --In examining the various sacrifices recorded in Scripture before the establishment of the law, we find that the words specially denoting expiatory sacrifice are not applied to them. This fact does not at all show that they were not actually expiatory, but it justified the inference that this idea was not then the prominent one in the doctrine of sacrifice. The sacrifices of Cain and…
An offering made to God on his altar, by the hand of a lawful minister. A sacrifice differed from an oblation; it was properly the offering up of a life; whereas an oblation was but a simple offering or gift. There is every reason to believe that sacrifices were from the first of divine appointment; otherwise they would have been a superstitious will-worship, which God could not have accepted as he did. See ABEL. Adam and his sons, Noah and his descendents, Abraham and his posterity, Job and Melchizedek, before the Mosaic law, offered to God real sacrifices. That law did but settle the quality, the number, and other circumstances of sacrifices. Every one was priest and minister of his own sacrifice; at least, he was at liberty to choose what priest he pleased in offering his victim. Generally, this honor belonged to the head of a family; hence it was the prerogative of the firstborn.…
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
יָדָה (yadah) is a Hebrew verb meaning to throw or cast, particularly in the context of shooting arrows or stones. It also encompasses the meanings of giving thanks, praising, and confessing, especially in a ritual context. The word is built from a primitive root and has various forms, including Qal, Piel, Hiphil, and Hithpael, indicating different nuances of action.
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
give thanks, laud, praise
confess
Hithp.
confess
give thanks, in ritual worship
base
H3034 [יָדָה] throw, cast .shoot (arrows) at
. and they cast (stones) on me
. . give thanks, laud, praise
. confess
. . confess
. give thanks, in ritual worship
3034 yadah yaw-daw'
a primitive root; used only as denominative from 3027;
literally, to use (i.e. hold out) the hand; physically, to
throw (a stone, an arrow) at or away; especially to revere or
worship (with extended hands); intensively, to bemoan (by
wringing the hands):--cast (out), (make) confess(-ion),
praise, shoot, (give) thank(-ful, -s, -sgiving).
see HEBREW for 03027
יָדָה (ya.dah) — to give thanks.
1) to throw, shoot, cast
1a) (Qal) to shoot (arrows)
1b) (Piel) to cast, cast down, throw down
1c) (Hiphil)
1c1) to give thanks, laud, praise
1c2) to confess, confess (the name of God)
1d) (Hithpael)
1d1) to confess (sin)
1d2) to give thanks
Aramaic equivalent: ye.da (יְדָא "to praise" H3029)
HVhi1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word טוֹב (tov) is a primitive root meaning to be good or pleasing in various senses, including being delightful, joyful, and beneficial. It covers a range of meanings from personal well-being to moral actions, as seen in its uses in the Old Testament. The entries consistently emphasize its positive connotations without significant disagreement.
טוֹב vb. pleasing, good
Qal
be pleasant, delightful
be glad, joyful
of rank, position, claim: art thou really better than Balak?
be well with, good for
be pleasing
Hiph. do well, act right
base
H2895 טוֹב pleasing, good .. be pleasant, delightful
. be glad, joyful
. of rank, position, claim: art thou really better than Balak?
. be well with, good for
. be pleasing
. do well, act right
2895 towb tobe
a primitive root, to be (transitively, do or make) good (or
well) in the widest sense:--be (do) better, cheer, be (do,
seem) good, (make) goodly, X please, (be, do, go, play) well.
טוֹב (tov) — be pleasing.
1) to be good, be pleasing, be joyful, be beneficial, be pleasant, be favourable, be happy, be right
1a) (Qal)
1a1) to be pleasant, be delightful
1a2) to be glad, be joyful
1a3) to be better
1a4) to be well with, be good for
1a5) to be pleasing
1b) (Hiphil) to do well, do good, act right, act rightly
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).